One of the most important elements of Pesach, the festival that celebrates the freedom of the Jewish people, is that it serves as a preparation for the complete and eternal Redemption through our righteous Mashiach.[248]

Thus the verse states:[249] "I shall reveal wonders [at the time of the final Redemption that are] similar to [those that were revealed at] the time of your exodus from Egypt." In fact,[250] the exodus from Egypt opened the channel to make all subsequent redemptions possible, including the final one.

More specifically: the first days of Pesach relate mostly to the exodus from Egypt, while the last days are more closely connected to the coming Redemption.[251] This can also be seen from the Haftoros read during the final two days, dealing as they do with the theme of each of these days:[252]

The Haftorah of the Seventh Day of Pesach is the Song of David,[253] since that day (as well as on the final day of Pesach) has a connection to Mashiach, a descendent of David.[254] This is particularly so with regard to the Haftorah on the final day, which speaks directly about the coming Redemption.

During these last two days of Pesach, the greatest emphasis on the final Redemption is found on the final day, Acharon Shel Pesach, when the Haftorah speaks openly and at length about the coming Redemption, as well as about the personality of Mashiach himself,[255] the conduct of the world at that time,[256] and the ingathering of the Jews.[257]

The relationship between Acharon Shel Pesach and the coming Redemption was revealed to an even greater extent by the Baal Shem Tov,[258] who instituted on that day every year a special third and final meal, naming it the "Feast of Mashiach" because "this day is illuminated by a ray of the light of Mashiach."[259]

Even before the Baal Shem Tov instituted this special additional meal, Mashiach was commemorated by the special Haftorah recited on Acharon Shel Pesach. What is the significance of celebrating something as lofty as the future Redemption with yet another meal?

However, commemorating the coming Redemption in such a fashion also causes its radiance to permeate the individual not only in his thought and speech (something accomplished by reciting the Haftorah), but also in his physical body. Thus this concept is assimilated within the person's actual body.

Additionally, celebration and commemoration with a meal points to the holiness that will permeate the entire physical world when Mashiach comes. For at that time "the glory of G-d shall be revealed, and all flesh shall observe...."[260] This permeating of the material by the spiritual is best realized through the sanctification of food.

Since a Jew - in accordance with the tenet that all one's actions should be for the sake of Heaven - eats even an ordinary meal with the intention of bringing holiness into this world, how much more so with regard to a meal on a holy day! Surely, then, the special once-a-year Acharon Shel Pesach "Feast of Mashiach" enables us to better realize how all of physicality will be imbued with holiness at the time of the Redemption.

The effect of this special event is, of course, not limited to the day of Acharon Shel Pesach itself. Rather, the idea is that it should affect the Jew throughout the year, so that everything he does in relation to the mundane world will be permeated with holiness and spirituality, similar to the spirituality that will permeate the world upon Mashiach's arrival.

Moreover, the lesson of Acharon Shel Pesach is not limited to man's relationship to the physical world, it also relates to every Jew's inner spirituality. For the level of Mashiach is at the core of every Jewish soul. Acharon Shel Pesach enables each Jew to reveal this core throughout the year, thereby enabling him to serve G-d with the very fiber of his being.

Based on Sefer HaSichos 5748, Vol. II, pp. 384-386.

   

Notes:

248. (Back to text) See Haggadah Shel Pesach im Likkutei Taamim, Minhagim U'Biurim, p. 32.

249. (Back to text) Michah 7:15; cf. Or HaTorah, Nach, on this verse (p. 487).

250. (Back to text) See Sefer HaMaamarim 5708, p. 164; Sefer HaMaamarim Melukat, Vol. II, p. 37ff.

251. (Back to text) Sefer HaSichos 5700, p. 72.

252. (Back to text) Shulchan Aruch Admur HaZakein, Orach Chayim 480:5-6.

253. (Back to text) Megillah 31a; Tur and Shulchan Aruch, Orach Chayim 490:8 Shulchan Aruch Admur HaZakein, ibid., subsec. 13.

254. (Back to text) Likkutei Dibburim, Vol. IV, p. 701a.

255. (Back to text) Yeshayahu 11:1-3.

256. (Back to text) Ibid., vv. 6-9.

257. (Back to text) Ibid., vv. 11-12.

258. (Back to text) See Likkutei Sichos, Vol. VII, p. 273ff.

259. (Back to text) HaYom Yom, p. 47.

260. (Back to text) Yeshayahu 40:5.